enough It 's very good manners in Christianity to stay and to knock again though we have knock'd more than three times at a sinners conscience 3. Observ 3. The best Christians often stand in need of quickning by holy incitements The strongest arms like Moses's want holding up the ablest Christian may now and then have a spirituall qualm He who is now as it were in the third heaven 2 Cor. 12. may anon be buffeted with the messenger of Satan Grace in the best is but a creature and defectible onely the power of God preserves it from a totall failing Corruption within is strong tentations without are frequent and all these make exhortation necessary A Christian more wants company as he is a Christian than as he is a man though much as both The hottest water will grow cold if the fire under it be withdrawn 4. Observ 4. Isa 23.16 Hos 6.1 Mal. 3.16 1 Sam. 23.16 Holy exhortation is an excellent help to Christian resolution It 's as the sharpening of iron with iron It 's a whetstone for the relief of dulnesse Jonathan in the wood strengthened David's hand in God They who fear the Lord must often speak one to another The want of communion is the bane of Christian resolution When an Army is scattered 't is easie to destroy it The Apostle Heb. 10.23 24. joyns these two together the holding fast the profession of our faith without wavering the provoking one another to love and good works as also the exhorting one another 5. Observ 5. Heb. 13.22 Christians must suffer the word of Exhortation They must be intreated If importunity overcame an unrighteous Judge to do good to another how much more should it prevaile with us for our own good Let not Ministers complain with Esay I have spread out my hands all the day to a rebellious people Isai 65.2 Heavenly Wisdome is easie to be intreated Men want no intreaty at all to do good to their bodies Whence is it that when we want no precept and therfore have none to love our selves all Precepts and Exhortations are too little to perswade us to the true self-love This for the way or manner of the Apostles writing it was by Exhortation The second followeth The Apostles expressing to what he exhorted these Christians viz. earnestly to contend for the faith once delivered to the Saints In which words I consider two things 1. What it is which the Apostle here commends to them carefully to maintain and defend The faith once delivered to the Saints 2. The means whereby or the manner how he exhorts these Christians to maintain and preserve that thing which was by earnest contention Earnestly contend 1. What thing it is which the Apostle here commends to these Christians to maintain and preserve viz. The faith once delivered to the Saints This thing the Apostle here first specifieth calling it the faith secondly amplifieth three wayes 1. It was faith given or delivered 2. To the Saints delivered 3. Once delivered 1. He specifieth the thing which these Christians were to maintain and defend Explicat faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word faith in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doceo and persuadeo to teach concerning the truth of a thing which we perswade men to believe it is in Scripture taken either properly or improperly 1. Properly and that either 1. In its generall notion for that assent which is given to the speech of another Or 2. In its different sorts and kinds and so it 's either humane or divine humane the assent which we give to the speech of a man or divine the assent which we give to divine Revelation This divine faith is comonly known to comprehend these four sorts 1. Historicall faith called also by some dogmaticall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is nudus assensus that bare assent which is given to divine truth revealed in the Scripture without any inward affection either to the revealer or to the thing revealed Thus the divels believe James 2.19 and ver 17. This is called dead faith 2. Temporary faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not so properly call'd a different kind of faith from the former as a further degree of the same which is an assent given to divine truths with some taste of and delight though not applicative and prevalent in the knowledge of those truths for a time Mat. 13.21 he endureth for a while Luke 8.13 for a while they believe Miraculosa 3. Miraculous faith is that speciall assent which is given to some speciall promise of working miracles and this is either active when we believe that miracles shall be wrought by us as 1 Cor. 13.2 Mat. 7.22 or passive when we believe they shal be wrought for and upon us Acts 14.9 4. †Justificans Justifying faith which is assent with trust and affiance to the promise of remission of sin and salvation by Christ's righteousnesse Rom. 3.26 Gal. 2.16 Luke 22.32 Acts 15.9 Rom. 4.5 c. 2. Faith is considered improperly and so it 's taken in Scripture four wayes especially 1. For * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De hac fide nunc loquimur quam adhibemus cum alicui credimus non ca quam damus cum alicui pollicemur nam ipsa dicitur fides sed aliter dicimus non mibi habuit fidem aliter non mihi servavit fidem Illud est non credidit quod dixi hoc non fecit quod dixit secundùm hanc fidem quâ credimus fideles sumus Deo secundùm illam verò quâ fit quod promititur etiam Deus est fidelis nobis Aug. lib. 6. de sp lit cap. 31. fidelity and faithfulnesse And so faith is attributed to God Rom. 3.3 Shall their unbeliefe make the faith of God without effect And to man Mat. 23.23 Yea have omitted the weightier matters of the Law judgment mercy and faith This is as Cicero saith Dictorum conventorúmque constantia the truth and constancy of our words and agreements So we say he breaks his faith Punica fides 2. For the profession of the faith Act. 13.8 Acts 14.22 Rom. 1.8 Your faith is spoken of throughout the world 3. For the things believed or the fulfilling of what God hath promised Gal. 3.23 Before faith came we were kept under the Law shut up unto the faith which should afterward be revealed and ver 25 But after that faith is come Here faith is taken for Christ the Object of faith 4. For the doctrine of faith or the truth to be believed to salvation and more peculiarly for the doctrine of faith in Christ Acts 6.7 A great company of the priests were obedient to the faith Rom. 3.31 Do we make void the law through faith Nomine fidei censetur illud quod creditur illud quo creditur Lomb. Rom. 12.6 Acts 24.24 He heard him concerning the faith in
which is given by some Papists who haply to wave the Doctrin of reprobation expound this fore-writing here mentioned to be the predictions by writing which went before in the Scriptures concerning these Seducers Nor can this writing here mention'd so be attributed to God as if either he could properly be said to have a memory or to remember any thing or had any defect or weaknesse of memory or had any materiall books wherein he wrote any thing at all but this writing or booking is spoken concerning him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of resembling him to man who what he purposeth exactly to remember or certainly to do he books and writes down before hand And the Scripture speaks of four Meta phoricall books or writings which God hath 1. The Book of his providence or Gods knowledge and decree of all the particular persons things and events that ever vvere or shall be in the world and in this book were written all the members of David Rom. 5.1 Summa judicii aequitas ex humano foro significatur Pareus in Apoc â—0 Psal 132.16 And all the tears of David Psal 56.8 2. The Book of the last and universall judgement which is the perfect knowledge that God hath of the actions of all men good and bad according to which at the last day he will give judgement thus Dan. 7.13 it s said The thrones shere set up c. and the books were opened And Revel 20.12 I saw the dead small and great stand before God and the books were opened It 's a term taken from publick judgements here among men wherein are produced all the writings of informations depositions of witnesses c. to shew that Gods Omniscience shall discover and rehearse all actions and his justice proceed accordingly 3. The Book of life Rev. 20.12 and 22 19. called also the Lambs book of life Revel 13.8 and 21.27 which is Gods eternall decree to bestow grace and glory upon some Phil. 4.3 and in this are set downe the names of the elect of these it is said often Their names are written in the book of life Luk. 10.20 and at the last day this book is said to be opened because it shall then be manifested to all who are elected 4. This writing here mentioned by Jude namely that black bill or the Catalogue of those whom God hath appointed unto wrath 1 Thes 5.9 ordinarily considered as the Positive or Affirmative part of Reprobation wherein God decreed justly to damn some for sin For Reprobation is considerable in a double act First Negative which is that of preterition or passing by of some and Gods will not to elect them Secondly Positive which is Gods ordaining them to punishment for sin And in both these acts there is a double degree In the first the Negative act Gods denying his grace in this life And 2. his denying them glory and salvation in the next life In the Positive or affirmative act 1. Gods ordaining the wicked to blindnesse and obduration here And 2. eternall condemnation hereafter And upon holy Scripture are both these acts and both the degrees of each of them evidently grounded 1. Concerning the Negative act speaks the Spirit of God John 10.36 Yee are not of my sheep And Matth. 7.23 I never knew you Mat. 13.11 To them it is not given to know the mysteries of the Kingdome And Mat. 11.25 Thou hast hid these things from the wise and prudent c. for so it seemed good in thy sight And Rev. 13.8 20.15 There are some mentioned whose names are not written in the Book of Life 2. Concerning the Positive or Affirmative act speaks the Spirit of God in 1 Pet. 2.8 where the Apostle mentioning those that stumbled at the word and were disobedient saith they were appointed thereunto And Rom. 9.18 Whom he will be hardneth And ver 21. he speaks of Vessels made to dishonour And ver 22. 1 Thes 5.9 Of Vessels of wrath fitted to destruction And John 17.12 Judas is said to be a son of perdition And here Jude saith that these Seducers were written down and appointed to this condemnation which was their abode among the faithfull with an obstinate opposing of the truth and faith of Christ making way to their own eternall condemnation A doctrine I confesse not more distastfull to the bad then hard to be understood by the best It is no where as Pareus notes treating upon it Rom. 9. perfectly apprehended but in that eternall School I profess my greater desire to study then discuss it I did not seek it nor dare I altogether shun it ever remembring that though we must not rifle the cabinet of the secret decree yet neither bushel the candle of Scripture-discovery the former being unwarrantable curiosity the later sinfull ingratitude Briefly therefore 2 For the second in what respect this ordination is said to be before of old The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of old is sometime applyed to a thing done a little time before Pilate asks of Joseph who came unto him to ask the body of Jesus whether he had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any while dead The word as Doctor Twiss observes doth not signifie any definite time It is applicable even to eternity And though as he notes the signification of the word be not extended to eternity by any force in it selfe yet from the matter whereof the Apostle treats viz. the ordination or decree of God which is eternall it ought to be so extended The denyall of the eternity of Gods decree was one of the prodigious doctrines of Vorstius As the ancient of dayes was before there was a day so this of old was before there was an age Which as it refers to the forementioned ordination comprehends in the judgment of many Learned and Godly Divines as well 1. The independency and absolutenesse of this ordination As 2. The immutability and unchangeableness of this ordination 1. For the first This ordination according to some was absolute from all causes in the creature of old before these Seducers were before their sins were in respect not only of their actuall existence but even of their prevision also and foresight of their futurition or coming to passe hereafter And in delivering their judgement herein 1. q. 23. Art 5. they consider Reprobation with Aquinas and other Shoolmen either in respect of the act of God reprobating Gods willing and decreeing or in respect of the effect thereof the things willed or decreed as God wills that one thing should be for another 1. As to Reprobation in respect of the act or decree of Gods reprobating or Gods willing or decreeing they say the sins of the creature cannot be assigned as the cause of reprobation Non est assignare causam divinae voluntatis ex parte actus volendi Aquin ubi supr and herein they agree with Aquinas and the sounder Schoolmen They conceive that the decree of reprobation was not without the
that his commands are profitable to both 3. Sins of unchastity are peculiarly defiling Besides that spirituall uncleannesse wherewith every sin defiles carnall chastity defiles with that which is bodily All sin in generall is called uncleannesse but fornication is the sin which is singled out particularly to be branded with that name Some think that Adulterers are especially compared to Dogs unclean creatures The hire of a whore and the price of a dog are put together and both forbidden to be brought into the house of the Lord Deuter. 23.18 And when Abner was by Ishbosheth reproved for defiling Rizpah he answers Am I a dog Weems on the seventh Commandment The childe begotten in adultery is Deut. 23.2 called Mamzer which some learned men derive from two words signifying another mans spot or defilement how foolish are they who desire to have their dead bodies imbalmed and their living bodies defiled There 's a peculiar opposition between fornication and sanctification 1 Thes 4.3 This is the will of God even your sanctification that ye should abstain from fornication The Saints of God should have a peculiar abhorrence of this sin fornication and uncleanness c. let it not be once named among you as becometh Saints Eph. 5.3 they should cleanse themselves from all filthiness of flesh and Spirit 2 Cor. 7.1 A man who is of a cleanly disposition loves to wear clean garments The body is the garment of the soule and a clean heart will preserve a pure body Remember Christians by what hand your bodies were made by what guest they are inhabited to what head they are united by what price they are purchased in what laver they have been washed and to whose eye they shall hereafter be presented Consider lastly whether Delilah's lap be a fit place for those who expect a room in Abrahams bosome 3. Observ 3. The love of lust makes men erroneous and seducers They who make no conscience of ordering their conversation will soon be hereticall These Seducers who oppos'd the Faith were unclean and Flesh-defilers The fool said in his heart that there was no God Psal 14.1 and the true ground thereof immediately follows they are corrupt and have done abominable works They who put away a good conscience concerning faith will soon make shipwrack 1 Tim. 1.19 The lust of ambition and desire to be teachers of the Law makes men turn aside to vain jangling 1 Tim. 1.7 Diotrephes his love of preheminence puts him upon opposing the truth 3 Joh. ver 10. The lust of covetousness did the like They who supposed that gain was godliness quickly grew destitute of the truth 1 Tim. 6.5 while some covered money they erred from the faith Mich. 3 5. 1 Tim. 6.10 They who subverted whole houses and taught things which they ought not did it for filthy lucres sake Tit. 1.11 The blinde Watchmen and the Shepherds which understood not were such as could never have enough and lookt every one for his gain and they were dumb because greedy dogs Esa 56.10 11. The lust of voluptuousness produced the same effect they who caused divisions contrary to the Doctrine which the Romans had learned were such as served their own belly Rom. 16.17 They who lead captive silly women laden with divers lusts resisted the truth were men of corrupt minds and reprobate concerning the faith 2 Tim. 3. Wine and strong drink made the Prophets erre and go out of the way The Hereticks of old the Gnosticks Basilidians Epiph. adv haer c. 24 25 26. Aug. de haer c. 5 6. Perit judicium cum res transit in affectum Nicolaitans c. were so infamous for carnall uncleanness as Epiphanius Augustine and others report that a modest ear would even suffer by the relation thereof Nor have the Papists and Anabaptists of late come far short of them The lusts make the affections to be judges and where affection swayes judgement decayes Hence Alphonsus advised that affections should be left at the threshold when any went to Councell We are prone to believe that to be right and lawful which we would have to be so Lusts oppose all entrance of light which opposeth them Repentance alone makes men acknowledge the truth 2 Tim. 2.25 How can yee believe saith Christ who receive honour one from another Sensuall men taught that the Resurrection was past 2 Tim. 2.18 because it troubled them to think of it The consideration of a Resurrection an Hell an Heaven disturbs them and therefore they deny these If the light be too much in mens eyes they will either shut their eyes or draw the curtains Lusts will pervert the light which is brought in making men instead of bringing their crooked lives to the strait rule to bring the strait rule to their crooked lives and in stead of bringing their hearts to the Scripture to bring the Scripture to their hearts Hence it is that wicked men study the Scripture for distinctions to maintain their lusts and truly a carnall will is often helpt by the Devill to a carnall wit Lastly God in judgement gives up such who will not see to an inability and utter impotency to discern what they ought and to a reprobate minde they who will not be Scholars of Truth are by God justly delivered up to be Masters of Error And because men will not indure sound Doctrine God suffers them to heap unto themselves teachers after their own lusts to turn away their ears from the truth and to be turned unto fables because that when the very Heathen extinstuish'd the light of Nature and knowing God did not glorifie him as God professing themselves wise they became fools and God gave them up to uncleanness and vile affections much more may God send those who live under the Gospell and receive not the love of the truth strong delusions that they should believe lies 2 Thes 2.10 11. Wonder not therefore at that apostacy from the truth which abounds in these dayes and the opposing of those old precious Doctrines which heretofore men have imbraced in appearance some unmortified lust or other there was in them some worm or other there was of pride licenciousness c. in these beautifull Apples which made them fall from the tree of truth to the dirt of error in stead therefore of being scandalized at them let us bee carefull of our selves if wee would hold the mystery of faith let us put it into a pure conscience Let us keep no lust in delitiis love we no sin if we would leave no truth Let us love what we know and then we shall know what to love let us sincerely do the will of Christ and then we shall surely know the Doctrine of Christ I understand more than the Antients saith David Psal 119.100 because I keep thy precepts The Lord will teach such his way and guide them in judgment Evill men saith Solomon understand not judgement but they that seek the Lord understand all things Prov.
whereof I meet with sundry opinions among Writers Jansen Harm p. 220. 1 Some conceive that he had this diversity of names from an usuall custom they say among the Jews which was that if any name had in it three or more of the letters of Iehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should not be us'd in ordinary speech but that some other name like it should be us'd in stead of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now Iudah containing in it all the four letters in the name Iehovah having besides the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Apostle had other names to be ordinarily called by but this reason seems what-ever is the superstition of the later Jews not to have taken place in our Iude or in any other that we read of the Patriarch Iudah the son of Iacob had no other name but Iudah bestowed upon him by his mother or friends nor did the custom appear upon Iudas Iscariot 2. Others conceive that these names were conferred upon him to difference him from Iudas of the same name the traytor grown detestable for his execrable fact and heinous treason for which cause our Apostle may in the title of this Epistle stile himself also the brother of Iames the name of Iudas being so odious in the Church that as a learned man observes a Lorin in loc p. 320. Id verum doprehendi abstinere ferè Christianos ab imponendo et usurpando nomine Judae Exeâ—rabile hoc nomen Christianis ob execrabilem proditionem à Juda factam Christians have in all ages in a manner abstained from imposing it though a good name in it self and that very rarely is it to be found mentioned in any History And there seems to be an exact care in the Evangelist that when this holy Apostle Joh. 14.22 was named he might not be taken for the traytor speaking thus Iudas not Iscarior Nor was it any change of his name that did serve the turn for it was no lesse wisely then piously heeded that those other names Thaddaeus and Lebbaeus should be sutable to the person upon whom they were bestowed Thaddaeus signifying in the Syriack the same thing Praise or Confession with Judah in Hebrew the imposers of this name intimating the constancy of this holy man in confessing Christ what name soever he had Nor is it to be thought but that the other name Lebbaeus was applyed fitly and sutably to him as being derived either from the Hebrew word †from the Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Videantur Junius in loc Brugens in 10. Matt. Jansen c. 39. Lapide in loc Justini in loc Lorin in loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Labi which signifieth a Lion the cognizance of another Judah Gen. 49. of which tribe this Jude was to shew his holy resolution and b Leo dicitur à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leb Cor quasi cordatus seu animosus quia à generositate praesentia animi imperterritus cor enim sedes est symbolum fortitudinis unde Aristomenes qui to tam Graeciam stupefecerat audaciae miraculo post mortem dissectus inventus est habere cor totum pilis hirsutum Plin. lib. 11. c. 37. courage for God in opposing sin and the enemies of the truth even as with a Lion-like heart or from the Hebrew word Leb which signifieth a heart thereby noting say some that he was a man of much wisdom and understanding in his place and carriage for he who was of greatest c Corculum dicebant antiqui solertem acutum Fest Qui valdè cautus prudens vocabatur Corculum Plin. l. 7. cap. 31. Unde Scipio Nasica ob prudentiam bis Consul appellatus est Corculum Cic. Tusc 1. discretion and prudence was of old wont to be called Corculum from cor a heart and a wise understanding man is usually termed homo cordatus a man with a heart or noting say others that he was Cordis cultor a man that laboured much about his heart studying diligently the purity and sanctifying thereof This for the expository part of the first thing considerable in the description of the pen-man of this Epistle viz. his Name the collection of Observations followeth Observations from the first thing in the description of the Author of this Epistle his Name Jude 1. Obs 1. I observe from the samenesse or commonness of the name Judas to a holy Apostle and a perfidious traytor together with that seditious Galilean That Names commend us not to God nor conduce any thing to our true happinesse Many that have holy and blessed names come much short of them Zedekiah Jehoahaz as Adonijah Judas c. Absolom signifieth the fathers peace but he that was so call'd proved his fathers trouble On the other side many have unpromising and infamous names who are excellent persons and have lost nothing thereby It s not a holy name but a holy nature that makes a holy man No outward titles or priviledges profit the enjoyer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aliquando mali 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aliquando boni Si coÌ„munio nominum condicionibus praejudicat quanti nequam servi Regum nominibus insultant Tert. cont Mart. c. 7. Neither circumcision nor uncircumcision but a new creature A peasant may have the name of a Prince a traytor the name of an holy Apostle It s all one with God to call thee holy and to make thee so Oh beg of him inward renovation more then outward estimation otherwise a great name for holinesse will prove but a great plague hereafter Hell is a wicked Judas his own place A good name with an unchanged nature is but white feathers upon a black skin A great priviledge unsanctified is a great punishment 2 I observe Obs 2. That wicked men make the best names and things odious by their unholy carriage Judas the traytor makes the name Judas by many the worst thought of 1 Sam. 2.17 Ezek. 36.20 Elie's sons made the people to abhorr the Lords offering God tels the people that they had profaned his holy Name while the heathen said These are the people of the Lord c. Vita Evangelica debet esse vita Angelica Scandalous Christians have brought an odium upon Christianity It s the duty therfore of those that are conversant about holy things to be holy to tremble lest any should think the worse of Ordinances of Ministry of Sanctity for them The blood of seeming Saints will not wash away the scandall they have brought upon true sanctity nor make amends for the evil report which they have brought upon the Canaan of godliness and yet we should take heed of thinking the worse of holinesse or of any way of God for the wickednesse of any person whatsoever Eli's sons sinn'd in making the people abhorr the Lords offering 1 Sam. 2.24 and yet the Text saith the people sinn'd too in abhorring it Obs 3. 3 Our Baptismall names ought to be such as
than the bereaving Job of his temporall estate namely Job 1.11 the denying of God and the blaspheming him to his face The excellency of the thing for which we contend should strengthen and quicken our resolutions in contending It should be a greater motive to our valour when Christ our Captain tels us we fight to preserve the faith than if he had told us we fight for our lands children wives lives For what are these to grace to glory to our souls to our God all which we lose in losing the faith What Satan in malice doth most assault we in wisdom must most defend 5. Of our selves we are too weak for spirituall conflicts Observ 5. All our strength is from another He who is barely by profession not really united to Christ will soon give in and turn his back in a day of battell he will be a souldier for shew Mat. 7.27 not for service He who is not built on the rock cannot oppose the floods Painted profession will not endure the washing Things which are not strongly joyned but loosly put together will part when thrown into the water so will Christ and the hypocrite in sufferings 6. Observ 6. Moderation is not alway commendable Moderation in bearing the chastisements of God Praedicare verbum Dei est derivare in se furorem totius inferni Satius est conturbari collidi coelum terram quam Christum non praedicari Maledict a sit charitas quae servatur cum jactura fidei in enjoying worldly comforts in enduring private injuries are all most Christian and commendable But moderation which hinders a reall and an earnest contending for faith is no better than lothsome lukewarmnesse I fear ther 's much time-serving neutrality sinfull halting and indifferency gilded over with the name of moderation accursed is that moderation whereby men will lose the faith to keep their estates and crack their consciences to save their skins The policy of these I never did admire and their happinesse I trust I shall never envy How soon learned is the wisdome of shunning troubles of self-preservation and tame silence when religion is endanger'd How easie is it to swim with the stream to hold with the strongest and how easily but alas how falsly is this called moderation 7. Observ 7. The War of Christianity is laborious and dangerous It will soon try our valour and not only the truth but the strength of our graces Religion is like cold weather good for those who are sound bad for rotten hypocrites They who go on to this sea for recreation will soon come back in a storm The more dangerous our conflict is the greater is that strength by which we are supported and the firmer should be our dependence upon it If Satan cease from fighting with us it 's a signe he hath conquered us It 's our wisdome when we have passed over light skirmishes to prepare for greater They who had endured a great fight of affliction Hob. 10.32.36 had still need of patience Though we must never despair of conquest yet also never presume of quietnesse nor expect to be delicate members under a thorny head 8. A Christian should be best when the times are worst Observ 8. and get good by others sins When others contend most against we should most contend for the faith Of the opposition of the truth by others we should make a spirituall advantage As God suffers nothing whereby he gets not glory so a Christian should observe nothing whereby he gets not some good As the faint and luke-warm assistance of friends so the fierce and furious opposition of enemies should make his contention for the truth the more holily vehement It was not only the expression of a gracious heart but of such an one in a very gracious temper Psal 119.127 That because the wicked had made void Gods Law therefore did he love his Commandements above gold 9. Observ 9. It 's the duty and wisdome of Christians to observe directions for their spirituall conflict Who contends with a potent Adversary without considering how to encounter him To this end 1. Let us get a love to the Cause and Captain for which and whom we fight not fighting for fear of his wrath or love of his wages but affection to his interest A souldier of fortune will turn to that side where he shall be best paid but one to whom love is wages will keep to one side The Christian who seems now to fight for but yet loves not the truth will soon either leave it or fight against it 2. Let us not entangle our affections in worldly enjoyments Bid earthly comforts farwell when you go your spirituall expedition It 's pity to lose a victory for regarding the bag and baggage yet the love of the world hath made many a Christian lose both his courage and his crown 3. Let us not go forth in our own strength against our enemies A proud Christian will soon turn a coward A limb though swollen and big to sight is but weak and lame for service If God breath not a spirit of valour into us we shall faint Spirituall souldiers must fight upon their knees 'T is from God we fight of our selves we can do nothing but flie 4. Let faith consider Encouragements Our Cause is righteous and honourable our Captain wise valourous bountifull our supplies great and near our friends in all places if fighting prevailing and if not fighting praying for us our victory certain and sudden our reward massy and eternall VER 4. For there are certain men crept in unawares who were before of old ordained to this condemnation ungodly men turning the grace of God into lasciviousness and denying the only Lord God and our Lord Jesus Christ HEre our Apostle enters upon the third main part considerable in the Exhortation viz. the propounding sundry Arguments or reasons to inforce the embracing of the forementioned Exhortation of Contending for the faith against Seducers The Arguments or reasons used by him are reducible to these two Heads 1. The first is the dangerousness of the company of these Seducers to the Christians to whom he wrote This is set down in this 4th verse 2. The second is the downfall and overthrow of these Seducers amplified and proved from the 4th verse to the 17th verse 1. The dangerousness of the company of these Seducers to the Christians expressed in this 4th verse In this the Apostle describes 1. The entrance of these Seducers into the company of the Christians 2. The impiety of these Seducers who had thus gotten entrance 1. He describeth their entrance into the society of the faithful and that four wayes 1. From their nature they were men 2. From their indefinite number certain men 3. From their subtilty and slyness in getting in they crept in unawares 4. By cleering and vindicating their entrance from the exceptions or objections which the Christians might have raised against Gods
propinatur ab ebriosis doctoribus Aug. I mislike not the vessels good words but il wine offer'd in them by drunken teachers Nor did any so subtilly undermine blessed Paul as the false Apostles his great labour in some Epistles being the vindication of his Apostolical reputation If the eminency of a godly Minister for piety and parts be so evident as that they dare not bring any downright accusation against him then these creeping seducers will ordinarily either doubt of or deny his calling or else will mention his commendations with a But of their own framing or else so slightly and lukewarmly commend him as thus perhaps a good honest man a well meaning man a pretty man as that it shall almost amount to a discommendation 6. They affix the highest commendations imaginable to their own opinions and persons 1. Their opinions they represent as the wayes of God the glorious beamings out of light the only pathes of peace and sweetnesse the liberty of the Gospel and other such like good words and fair speeches Rom. 16.18 they use to deceive the hearts of the simple Like Mountebanks who despairing that any will buy their oyles and medicines for any good they find by them are wont themselves to commend their vertue to the ignorant throng 2. Their own persons they represent as the most eminently qualified for grace and learning of any the meer sons of men They trumpet out their own godlinesse and humility meeknesse Mat. 7.15 though Christ tels us they are wolves in sheeps clothing And experience proves them with Montanus Arius Novatus Pelagius Arminius to be but Satans Ministers transformed as the Ministers of righteousnesse 2 Cor. 11.14 They pretend themselves to be the only Ministers though herein they do but imitate their Predecessours who said they were Apostles but were not Rev. 2.2 1 Cor. 11.13 transforming themselves into the Apostles of Christ Their rare and raised parts their unparalell'd abilities and deep in-sight into Gospel truths they proclaim to all the world using great swelling words of vanity in imitation of him who gave out that himself was some great one that so he might be said to be the great power of God Acts 8.9 10. and all because they know the fond multitude is ever more ready to judge of faith by the person than of the person by his faith 1. The presence of wicked mon in the Church Observ 1. is no sufficient ground of being offended at the Church Mixtures of good and bad men have ever been in the best societies nor is it to be expected till the harvest that tares and wheat can be parted perfectly neither the godly Mat. 13.30 nor Gods ordinances are therefore to be forsaken because the wicked are mixed Needlesse society with the wicked much more society with them in their wickednesse is to be avoided but not such as from which we have no warrant from God to separate or wherein we joyn not in sin but in that which is in it self holy saving commanded As God doth not so neither must man punish the innocent whether himselfe or another for the nocent I flie from the chaffe lest I should be also such saith Aug. Fugio paleam ne hoc fim non fugio aream ne nihil sim I forsake not the floor lest I should be nothing And though God doth not account evill to be good yet he accounts it good that there should be evill And that good we shall find could we as we ought be more watchfull zealous humble fervent in prayer longing for heaven by the necessitated company of wicked men 2. Observ 2. Satan useth sundry sorts of attempts to hurt the Church Somtimes he creeps and croucheth at other times he roars and rageth He hath severall shapes and often changeth his habit though he never layeth aside his hatred Non deponit odium sed mutat ingenium One while he openly acknowledged that Christ was the Son of God afterwards he stirr'd up his instruments to destroy Christ because he made himselfe the Son of God Luke 4.41 John 19.7 Satan like an high-way robber frequently changeth his apparell that so the unwary passenger may not discern him he seldome appears in the same habit twice together In some ages of the Church he is a red dragon in other an old Serpent somtimes he useth his sword at other times his pen. He commonly proceeds from one extreme to another from endeavouring to overthrow the Church by persecution under heathens to the hurting it more by promotions and seducings under Papacy In one age he advanceth superstition in another prophanenesse in one nothing shall be lawfull in another every thing None shall preach at one time every one at another We cannot therfore judge that a way is none of Satans because it differs from that which was somtimes his but because it agrees with that which is always Gods 3. Satan is most hurtfull to the Church Observ 3. when he opposeth it by subtilty and creeping when he comes not as an open enemy but an appearing friend He is never so much a divell Serpit putrida tabes hypocrisis per omne corpus ecclesiae omnes sunt amici omnes inimici omnes necessarii omnes adversarii omnes domestici nulli pacifici Ecce in pace amaritudo mea amara prius in nece martyrum amarior post in conflictu haereticorum Bern. ser 33. in Cant. as when he appears in white transforms himself into an Angel of light He doth more hurt by creeping into than breaking into the Church False apostles seducers in the Church have been more hurtful to it by fraud than bloudy paganish persecuters by force Satan hath gained more victories by using the one as sun-shine to dazle the eyes than by raising the other as winde to blow in the faces of the faithfull For his subtilty rather coloureth vice than openly contendeth against vertue Under the resemblance of those graces for which Saints are most eminent he drawes to those neighbour-vices which seem to have most affinity with their Christian perfections He colours over superstition with religion carnall policy with Christian prudence cruelty with justice toleration with mercy indiscreet fervour with zeal pertinacy with constancy And never doth sin so much prevail against us as when it lies in ambush behind appearances of piety Nor is Satans subtilty lesse hurtfull in using the ablest and most refined wits to devise and defend impious novelties against the orthodox faith as Arius Sabellius Pelagius c. of old and of late Servetus Socinus Arminius c. Satan fits every actor with a part agreeable to him and carves his Mercury on the most promising pieces Those whom God hath furnished with the best weapons of parts and arts have commonly given his cause the deepest wounds It 's our duty with prudence to countermine subtilty to steer our course by the card of Scripture to mislike
to despaip the tempted person knowing there 's not one of many who either beleeves or perseveres that he for his part hath hitherto resisted the motions of the Spirit and started aside from all inclinations to good and finding also by his own experience and now by Satans arguing who at last in part turns orthodox that by his own power he can no more beleeve then carry a Mountain But the opinion which makes Gods decree absolute arms a man against temptation to despair and gives him cause to blesse God as it hath made thousands to do that their salvation depends not upon fore-seeing what good courses out of their own free-will Incerta est mibide meipso voluntas Dei. Quid ergo tuane tibi voluntas de teipso certa est nec times Aug. de praed Sanc. c. 11. they would take and continue in that the bending of mens hearts to beleeve and persevere are the supernaturall fruits of Gods eternall decree and not the naturall fruits of mans depraved and frail free-will And though he be uncertain of the eternall will of God yet is he more uncertaine as Augustine saith of the strength and stability of his own Nor do I at all understand but that by the same reason whereby Arminians argue that the absolute decree tends to drive men to despair they must also grant that the decree doth the like as founded upon the prevision of mans impenitency for the Divine eternall prescience of future actions and events as much inferreth their absolute certainty and necessity as the decree of absolute Reprobation And therefore as 't is commonly observed the Schoolmen are as much troubled and * In ignorantia sola quietem invenio p. 1. q. 22. a 4. Cajetan though a learned man confesseth himselfe to be at a loss in resolving whether the prescience of God as whether Predestination imposeth a necessity on future events 4. Nor is this Doctrine of Reprobation injurious to a godly life It hinders not the use of the holy indeavors which God requireth of those who expect happiness and would shun wretchedness Mans industry must not cease about things or ends determined by Gods absolute unrevealed decree Though our endeavours doe not make the end otherwise quoad eventum then God did fore-determine it yet it was so determined by God as that it should never bee acquired without the use of our indeavours God doth not by the absolute decree of Election absolutely determine to save us whether we beleeve or not beleeve repent or not repent And therefore Faith and Repentance are not to be rejected nor doth he by the absolute decree of Reprobation determine to damne any whether they believe Bishop Davenant Gen. 4.7 Rom. 2.10 Cum praedestinatio ad finem includit media non potest hunc sperare qui ista negligit Prid. lec 1. or not believe repent or not repent Such absolute decrees saith a learned man are the absolute mistakings of the Arminians We may truly say to every man in the world elected or not elected as God to Cain If thou do well shâ—lt thou not be accepted And to every one that worketh good shall be glory c. Never did God make any decree to damn any man though he should beleeve and live righteously yea God hath published a quite contrary decree Whosoever beleeveth shall have everlalasting life John 3.16 And there is no condemnation to them that are in Christ Jesus who walk not after the flesh Rom. 8.1 From a godly life we may conclude we are no reprobates and may make our calling and election sure 2 Pet. 1.10 So that this doctrine is so far from quenching that it quickens holy endeavours seeing none but the unholy are ordained to condemnation and that we are as well ordained to the works of grace as the reward of glory Wilt thou not fear reprobation as Paul spake of fearing the civill Magistrate dothat which is good fear to do evil but if thou wilt upon hearing the doctrine of Gods absolute decree conclude that holinesse is vain and fruitlesse by the same reason resolve because the length of thy life is certainly decreed by God therefore thou wilt never either eat or drink to lengthen out thy life If but one man in the world were elected thou shouldest use the means appointed to life If but one man in the world were reprobated thou shouldest shun the wayes which lead to death 2. In regard of God there 's no chance Observ 2. nor any event by fortune All which ever was is or shall be was written before him as in a book In regard of men Vid. Aug. retr l. 1. c. 1. et Alex. Alens p. 1. q. 24. Deus cognoscit praeterita et futura praesentialiter temporalia aeternaliter mutabilia immutabiliter futura contingentia infallibiliter nature may seem to have many mischances being not as it were brought to bed with her ordinary effects But we who know the true God should acknowledge instead of chance only his divine providence That blind goddesse Fortune holds her Deity only by the tenure of mens ignorance Infinitely too weak is the axel-tree of Fortune for the least motion of the world to be turned upon it Punishments directed by Gods providence are not to be entertain'd as the pastimes of fortune That which is casuall to us is ordained by God 3. 3 Observ Occurrere periculo voluit Judas ne quos rei novitas turbaret Calv. in loc The faithfull should not be surprized with wonder at the disturbance of the Church by Seducers The opposition of the truth by such as would be and have been accounted its greatest maintainers is oft to Christians the most unexpected evil It may make an honest heart not only to fear its own apostacy from the truth but even to question whether ever heretofore it did embrace the truth or no. This fore-ordaining of many glistering professors to this condemnation should be a preservative from such a distemper Alas God did not only see through them when they were in their fairest appearances but fore-saw when they would prove before they either were men or were appearing Christians Church-disturbers are no men of yesterday He that fore-saw would have prevented their entrance into the Church had he not intended not only the preservation of his elect from them Mat. 24.24 but the benefiting of the elect by them 4. Observ 4. There 's no judging of any ones reprobation We are comanded to read over Gods oracles but we are not so much as admitted to look into his rolls Who is before of old ordained written down shall never be known till the books be opened There 's a peradventure of Gods giving repentance even to opposers 2 Tim. 2.25 De nullius hominis salute de sperandum quem Dei patientia sinit vivere de sui ipsius minime omnium Tanquam caput omnis noxiae tentationis repellatur ab animo Christiani haec mortifera conclusio
the plea which might be made for these Seducers in regard of their priviledg as visible professors of their eminency for place and of their reputation for sanctity For though they had Church-priviledges yet so had the Israelites though they were eminent for place and station yet so were the Angels and though they were desirous to be accounted in the highest form of religion and sanctitie yet were they as filthy and guilty as Sodomites a people as famous for Gods judgments as they were infamous for their own impurities The first of these Examples that of the Israelites who were destroyed in the wildernesse c. is set down here in this fifth verse wherein are two parts 1. A Preface prefixed 2. An Example propounded 1. He sets down a Preface before the Example in these words I will put you in remembrance though ye once knew this Wherein two things are expressed 1. The duty of the Apostle or what he would do I will therefore put you in remembrance 2. The commendation of the Christians or what they had already done Though ye once knew this namely the following example of the Israelites 1. For the duty of the Apostle I will put you in remembrance EXPLICATION Two things briefly for the explication of this 1. What the Apostle means by this putting of them in remembrance 2. Why he would put them in remembrance 1. What hee intends by putting them in remembrance The word in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In memoriam revocare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here translated to put in remembrance properly signifies to recall a thing past to mind or memory a thing I say though formerly understood yet possibly almost forgotten or at least for the present not duly considered or remembred and thus it s used Luk. 22.61 Peter remembred the word c. and 2 Tim. 2.14 Of these things put them in remembrance c. and Tit. 3.1 Put them in remembrance to be subject c. and 2 Pet. 1.12 I will not be negligent to put you in remembrance c. and 2 Pet. 3.1 I stir up your pure mind by way of remembrance So that the word rather notes reminiscence than memory a calling back of that which heretofore they had thought of but for the present was not duly and throughly thought of 2. Why did the Apostle thus put them in remembrance Great reason hereof there was both in respect of 1 The Apostle who wrote 2 The Christians to whom he wrote 1. In respect of the Apostle It was his duty not only once to deliver but again to recall Truths to their minds formerly delivered Upon this duty the Apostle puts Timothy 1 Tim. 4.6 If thou put the brethren in remembrance of these things thou shalt be a good Minister of Jesus Christ. And sending him to Corinth he giveth him the same command 1 Cor. 4.17 and this was also practised by Paul himself Rom 15.15 I have written to you saith he the more boldly as putting you in remembrance A course practised by Peter likewise who tels the Christians that he thinks it meet to stir them up 2 Pet. 1.13 2 Pet. 3.1 by putting them in remembrance and that his second Epistle was written to that end Hence it is that Ministers are call'd the Lords remembrancers Isa 62.6 not only for putting the Lord in mind of the peoples wants but also in whetting holy instructions upon the people and putting them in mind of their duty unto God 2. In respect of those to whom he wrote he puts them in remembrance Phil. 3.1 It was safe for the Philippians to have the same things written to them Phil. 3.1 Those eminent Christians Rom. 15.14 15 2 Pet. 3.1 the Romans to whom Paul wrote and the Saints who had pure minds to whom Peter wrote wanted this putting in remembrance for 1. The best are imperfect in their knowledg The greatest part of those things which we do know is but the least part of what we do not know The plainest and best known Truths are not so well known but they may be better known The most experienced Christian may say of every Truth as a man useth to say to his new Friends I would be glad of your better acquaintance Our knowledg is but in part 1 Cor. 13.9 even in respect of the plainest Truths We cannot name any Number so high and great but a man may reckon one still beyond it and there may be alway an addition to our knowledg A Christian should grow in his head Col. 2.2 1.9 10. Fateor me Catechismi discipulum as well as in his heart in his light as well as in his heat 'T was an humble speech of Luther I acknowledg my self a Scholer even in the Catechism Every point of Divinity hath a vast Circumference every command is exceeding broad and what one article of Faith or precept of the Law is there of which a man may say There is nothing contained in it which I fully know not Christians should often be remembred of the plainest truths that they may conceive of them the better 2. The memories of the best Christians stand in need of frequent remembrances Heb. 2.1 They are frail to retain the things of God naturally The most precious truths laid up in our memories are Jewels put into a crazy Cabinet Memorie is like a sieve that holds the bran le ts the flowre go remembers what is to be forgotten and forgets what is to be remembred and like a sieve that is full in the water but empty being taken out the memory is full perhaps while men are hearing but empty so soon as their hearing is ended If we would have our garment hold its colour it must be double dyed so that a truth may take a deep impression it must be pressed again and again And this naturall unfaithfulnesse of the memory is furthered by the tentations of Satan who labours to steal away the most usefull truths like a theef who robs a house of the best housholdstuff In times of tentation to sin how hard is it to remember the truths that should defend us How far from Peters memory was the speech of Christ Luk. 22.61 till the crowing of the cock remembred him Ye have forgotten saith the Apostle the exhortation Heb. 12.5 In every sin there is some kind of forgetfulnesse When passion is violent and tentation strong the use of memorie is commonly suspended Thou hast greedily gained of thy neighbours by extortion and hast forgotten mee saith the Lord Ezek. 22.12 And in all true obedience there is remembrance Isa 64.5 working righteousnesse and remembring God are put together 3. The best Christians are subject to abate and decay in spiritual fervency of affection to the best things Now frequent remembrances do not only recall truths to the mind but quicken the heart to affect them We are dull to leâ—rn what we should do and more dull to do what we have learn'd
power of all he had said and done Mark 6.6 We are carried unto unbelief both by the tide of our own natures and the winde of tentation Our hearts ever since we left God crave and look for relief from sensible objects and having forsaken the true embrace even any opinionative God or good which hath enough to flatter into expectations though nothing to fill or to yeeld satisfaction And so great is our natural pride that we had rather steal than beg rather rob God of glory by resting upon our own crutches then go out of our selves to depend upon another for happinesse The batteries of Satan are principally placed against faith He would not care for taking away our estates names liberties unlesse he hoped hereby to steal away our faith He fans not out the chaffe but bolts out the flour Luke 22.32 Satan saith Christ to Peter hath desired to winnow thee as wheat but I have prayed for thee that thy faith fail not Satans first siege in Paradise was laid against the faith of threatnings He knows that all our strength like Samsons in his Locks is from laying hold upon another If therefore he can make us let go our hold which is our faith he desires no more Faith is the grace that properly refisteth him and therefore he principally opposeth it unbelief befriendeth Satan and therefore he most promotes it in our hearts Oh that we might most fear and oppose that sin which is most difficultly avoided and most dangerously entertained Of all keepings keep thy heart and of all means principally use this of keeping out unbeleef 4. Nothing more displeaseth God Observ 4. than the forsaking of our own mercies In the true loving of our selves we cannot provoke God He is angry with Israel because they refuse that which might make themselves happy God loves to be giving and is pleased with them who are alwayes taking in his goodnesse Unbeleef obstructs mercy and God opposeth unbeleef He delights in them who hope in his mercy He hath such full brests that he is most pained when we will not draw them by beleeving The great complaint of Christ was that people would not come to him for life He was grieved for the hardnesse of their hearts and incensed against those guests that would not come when they were invited to the feast of his Gospel-dainties He is so abundant a good that he wants nothing or if he doth he wanteth only wants If he be angry with us how should we be displeased with our selves for rejecting mercy It s the proud and unbeleving soul which God only sends empty away They who will buy his benefits must leave their mony behind them How inexcusable are they who perish they starve and dye in the midst of fulnesse But alasse wee are the poorest of beggars not onely without bread but without hunger Oh begge that hee who bestowes grace upon the desires would first give us the grace of Desire 5. Observat 5. Nullum genus insipientiae infidelitate insipientius Bern. de Consid None are such enemies to unbeleevers as themselves nor is any folly so great as Infidelity The business and very design of unbelief and all that it hath to do is to stop mercy and hinder happinesse Every step which an unbeleever takes is a departing from goodnesse it self Heb. 3.12 And no wonder if such an one carry a curse along with him Jer. 17.5 and ver 6. if he be like the heath in the desert and shall not see when good cometh Unbelief is like the unwary hand of him who being without the door puls it too hard after him locks it and locks himself out Faith is the grace of receiving and unbelief the sin of rejecting all spirituall good How vainly doth the unbeliever expect refreshment by going from the fountain or gain by leaving the true treasure Distrustfull sinner who is the looser by thy incredulity and who would gain by thy beleeving but thy self What harm is it to the cool and refreshing fountain that the weary passenger will not drink and what benefit is it to the fountain though he should What loseth the Sun if men will shut their eyes against its light what gains it though they open them What good comes by distrusting God unlesse the gratifying of Satan in the damning of thy self How foolish is that disobedience that will not wash and be cleansed from a worse leprosie then Naaman's that like a man in a swoun shuts the teeth against a life-recalling cordiall that will not open a beggars hand for the receiving of a Jewell more worth then all the world that beleeves the Father of lyes who cannot speak truth unless it be to deceive and will not trust the God of truth nay Truth it self to whose nature lying is infinitely more opposite than to our good O Unbeliever either thou shalt believe before thou dyest or not if not how scalding will be this ingredient among the rest of those hellish tortures which hereafter shal compleat thy pain to consider that offered sincerely offered mercy was despised that the promise of grace and truth daily desired thy acceptance but had nothing from thee but contempt That thou who art now crying eternally and vainly for one drop hadst lately the offers and intreaties of the fountain to satisfie thy self fully and for ever If thou shouldst beleeve before thou diest how great a trouble to thy heart holily ingenuous will it be that thou hadst so long together such unkind thoughts of Mercy it self that thou didst deem Truth it self to be a Lyer How angry wilt thou be with thy self that thou didst so slowly beleeve and so hardly wert brought to be happie 6. Observat 6. Our greatest dangers and troubles are no plea for unbelief Notwithstanding Israel's tentation their unbelief was a provocation A houling wilderness and dismall tidings excused them not from sin in distrusting of God Even he who hides his face from the house of Jacob is to be waited for When we sit in darkness and see no light we should trust in the Lord and stay our selves upon our God Faith goeth not by feeling and seeing but should go against both It must both beleeve what it sees not and contrary to what it sees Psal 119.49 114. Verbum fidei pabulum Not outward props but the stability of the word of promise should be the stay of our Faith a stud that ever stands though heaven and earth should fail In thy word saith David I do and thou hast caused me to hope The greatness of danger must not lessen Faith Dangers are the element of Faith among them faith lives best because among them it findes most promises When the world is most against us then the word is most for us Faith hath best food in famine and the fullest table in a time of scarcity The very earth which we tread on should teach us this so massy a body hangeth in the midst of the aire and
Christian of strong grace that can bear the strong wine of his commendations without the spiritual intoxication of pride It s as hard humbly to hear thy self praised as it is patiently to hear thy selfe reproached That Minister of whom I have heard was a rare example of humility who being highly applauded for a sermon preach'd in the Vniversity was by a narrow observer found weeping in his study presently after for fear that he had sought or his auditors unduly bestowed upon him applause Lutb pref in Gen. Ridiculum est si anxius es quomodo honoraretur homo nondum creatus tu es nihil Nieremb de ador in spir How heavenly was the temper of John the Baptist when he said Christ shall increase but I shall decrease It was a good fear of Luther namely lest the reading of his books should hinder people from reading the Scriptures Would wee account our selves nothing and indeed in our selves we are so we should think it as ridiculous a thing to be solicitous for our own as for that mans honour who is not yet created 5. The better the persons are who become wicked Observ 5 the more obstinate they are in wickednesse When angels fal into sin they continue in it with pertinacy the hottest water cooled becoms the coldest They whose light of knowledg is most angelicall sin with highest resolution and strongest opposition against the truth The greater the weight of that thing is which falls the more violent is its fall and the greater is the difficulty to raise it up again They who leave God notwithstanding their clear light are justly left by God to incurable darknesse None should so much tremble at sin as those who are inlightned obstinacy is most like to follow their impiety It may be impossible to recover them Seducers saith the Apostle wax worse and worse and do not only shew themselves men in erring but divels in persevering But of this before Ver. 4. 6. The happinesse of beleevers by Christ Observ 6. Est in nobis per hanc Dei gratiam in bono recipiendo perseveranter tenendo non solum posse quod volumus verum etiam velle quod possumus Aug. de cor gra c. 11. 1 Pet. 1.5 1 Pet. ult 10. is greater than that of Angels meerly as in the state of nature These had a power to stand or fall we by Christ have a power whereby we shall stand and never fall By creation the creature had a power either to abide with God or to depart from him But by Regeneration that fear of God is put into the hearts of his people whereby they shall not depart from God Jer. 32.40 And this power of not falling is in them indeed but not from them The faithfull are kept by the power of God through faith unto salvation They are stablish'd setled strengthned Created will hath a power to will to presevere in that which is good Prima gratia data primo Adamo est quâ fit ut habeat homo justitiam si velit sed gratia potentiae est in secundo Adamo quâ fit ut velit tantóque ardore diligat ut carnis voluntatem contraria concupiscentem voluntate spiritus vincat August de Cor. gra c. 12. but it hath not the will it selfe to presevere neither the act of preseverance as the regenerate will hath Of this before p. 64 65. 83 84 85 c. 72 73. Thus far of the sift part of this verse viz. the defection of these angels The second followes namely their punishment and herein first that of the prison is considerable which is twofold 1. Everlasting chains 2. Darknesse EXPLICATION For the first Everlasting chains It may here be inquired 1. What we are to understand by these chains 2. How and why these chains are everlasting 1. What is meant by chains The word in the Originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in bonds which bonds are not to be taken literally for those materiall instruments or bonds whereby things are bound that they may stand firm and steddy or persons are hindred from acting what they would or drawn whither they would not but metaphorically as are also those chains into which Peter saith these fain angels were delivered for that condition 2 Pet. 2.4 of punishment and woe wherein they shall remain like prisoners in bonds Certus inclusos tenet locus nocentes utque fert fama impios supplicia vinclis saeva perpetuis domant Senec. in Herc. Fur. The Metaphor being taken from the estate of malefactors who in prison are bound with chains to hinder them from running away that so they may be kept to the time of judgement and execution or who by the Mittimus of a Justicer are sent to the Gaol there to lie in chains till the Sessions And thus these angels are kept in chains or bonds of three sorts 1. They are in the chain of sin bound by the bond of iniquity as the phrase is * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 8.23 and Prov. 5.22 the wicked are said to be holden with the cords of their sins and deservedly may sins be called bonds or chains they both holding sinners so strongly as that without an omnipotent strength they can never be loosed as also being such prison-bonds as goe before their appearing at the bar of the last and dreadfull Judgement The bonds of sin wherein wicked men are held are often by the goodnesse and power of God loosed but the bonds of sin wherein wicked angels are held shall be everlasting there is and ever shall be a total inability in those cursed creatures to stir hand or foot in any wel-doing they are in arctâ custodiâ Non dicit Apostolus peccavit ab initio sed peccat nam ex quo diabolus peccare coepit nunquam peccare definit Bed A peccatis nunquam feriatur quia sicut non dormitabit neque dormiet qui custodit Israel it a nunquam dormitat neque dormit qui impugnat Israel Est in 1 John 3.8 Vid. Jun. in Jud. Non voluntatis confessio sed necessitatis extorsio Hier. close prisoners in these chains of iniquity stak'd down wedg'd wedded to sin chained as it were to a block hence it is said 1 John 3.8 that the divell sinneth from the beginning whereby may be noted not only how early he began but also how constantly he poceedeth in sin for as Bede well observes it is not said he sinned but he sinneth from the beginning to note saith he that since he began he never ceased to sin he keeps no holy dayes makes no cessation from pride and other impieties and as he sleeps not who keeps so neither doth he who opposeth Israel he walketh about seeking c. 1 Pet. 5.8 to this purpose our Saviour saith John 8.44 that the divell hath no truth in him to note his utter impotency saith Junius to any thing of goodnesse and integrity and when he speaks a lie he
life and with that his estate and liberty and all that is dear and desirable granted unto him this his sentence and judgment I say is great and makes the day wherein it passeth deservedly to bee accounted such What are all the losses susteined by or fines imposed on any in comparison of the loss of Gods presence He who loseth God hath nothing besides to lose He who is doom'd to the pains of those fires prepared for the divell and his angels hath nothing left him more to feel The torments of the body are no more comparable to those of the soul then is the scratch of a pin to a stab at the heart nor can there possibly be an addition made to the blessednesse of those who shall be sentenced to enter into the joy of their Lord whose presence not only is in but is even heaven it selfe in a word there 's nothing small in the recompences of that great day great woe or great happinesse and therefore 't is a great day in either respect But of this at large before 3. This day of judgement is great in respect of the properties of it As 1. It s a certaine day were it doubtfull it would not be dreadfull were it fabulous it would be contemptible 1. Naturall conscience is affrighted at the hearing of a judgement day Act. 24.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazian Sua quemque fraus sua audacia suum facinus suum scelus de sanitate ac mente deturbat hae sunt impiorum furiae haeflammae hae faces Cicer. in Pison Eccl. 1.2 Hab. 1.13 Fâ—lix trenâ—bled when Paul preached of it and though the Athenians mocked when they heard of a Resurrection of the dead yet not at the hearing of the day of judgement The reason why men so much fear at death is because they are terrifyed with the thoughts of judgement after death were it not for that supreme and publick the inward Tribunall of conscience should be in vaine erected 2. The justice of God requires that every one shall receive according to his works In this life the best men are of all men most miserable and sinners oft most happy All things fall alike to all The wicked saith Habbakuk devoureth the man that is more righteous then himselfe There must come a time therefore when the righteous Judge will like Jacob lay his right hand upon the younger the more despised Saint and his left hand upon the elder the now prosperous sinner There is now much righteousnesse and oppression among Magistrates Gen. 18.25 Job 34.10 11 12. Isai 3.16 11. but it would be blasphemy to say that injustice shall take place to eternity Every unrighteous Decree in humane Judicatories must be judged over againe and from the highest Tribunall upon earth the Saints of God may joyfully and successfully appeal to a higher Bar. Jud. 14. Rom. 2.15 Eccl. 11.9 2 Thes 1 6 7. Mat. 7.22.25.41.10.15 2 Cor. 5.10 Rom. 14.10 Luk. 21.34 Luk. 9.26 2 Pet. 3.9 Tit. 2.13 1 Pet. 4.5 Omnia alia quae futura praedixerat Spiritus Sanctus in Scripturis evâ—nerunt ut de primo Christi adventu c. Cum ergo idem Spiritus Sanctus praedixerit secundum Christi adventum utique certo eveniet Aug. Ep. 42. Luk. 21.35 Mat. 25. The day of judgement shall set all things strait and in right order It is a righteous thing with God saith Paul to recompence tribulation to them that trouble you and to you that are troubled rest with us when the Lord Jesus shall be revealed c. To conclude this The Scripture is in no one point more full and plentifull then in assuring us that this day shall certainly come and if the other predictions in Scripture particularly those concerning the first coming of Christ have truly come to passe why should we doubt of the truth of Christs second appearance and if the mercy of God were so great that he should repent of the evill intended against the wicked yet even that mercy of his would make the judgment so much the more necessary for the good of the Elect 2. The judgement of this great day shall be Sudden Christ will come as a thief in the night who enters the house without knocking at the door The judgement will come upon the secure world as the snare doth upon the bird The greater security is at that day the greater will the day and the terror thereof be to sinners the noise of fire is neither so usuall nor so dreadfull as in the night The approach of the Bridegroom at midnight increased the cry of the foolish and sleeping Virgins Sudden destruction or that which befals them who cry peace is destruction doubled 3. The judgement of this great day shall be Searching exact and accurate There shall be no causes that shall escape without discussion notwithstanding either their multiplicity or secrecy their numerousnesse or closenesse The infinite swarmes of vain thoughts idle words Psal 50.21 Mat. 12.36 Eccl. 12.14 2 Cor. 5.10 and unprofitable actions shall clearly and distinctly be set in order before those who are to be tryed for them God shall bring every work to judgement and every secret thing whether it be good or whether it be evill 1 Cor. 4.5 He will bring to light the hidden things of darknesse and make manifest the counsels of the heart But of this before 4. It shall be righteous As every cause shall be judged so rightly judged Christ is a righteous Judge 1 Tim 4.8 Psal 72.2 Act. 17.31 Rom. 2.11 2 Chron. 19.7 Psal 82.2 Job 34.19 In righteousnesse doth he judge Revel 19.11 The scepter of his kingdome is a right scepter he loves righteousnesse Psal 45.6 7 The day of judgement is a day of the revelation of the righteous judgement of God Righteousnesse shall be the girdle of his loyns it shall stick close to him This Judge cannot be byass'd by favour There is no respect of persons with God The enemies of Christ justified him in this particular that he regarded not the persons of men Mat. 22.16 Kindred Friend-ship Greatnesse make him not at all to warp and deviate from righteousnesse He is not mistaken with error he shall not judge after the sight of his eyes Isai 11.3 Joh. 7.24 2 Cor. 10.7 Jer. 17.9 10. Gal. 6.7 neither reprove after the hearing of his ears This Judg shall never be deluded with fair shews and out sides or misled by colourable but false reports as earthly Judges may be because they cannot pierce into mens hearts to discerne their secret intentions as Christ can do whom no specious appearance can deceive he shall never acquit any who is in truth faulty or inwardly unsound nor upon any flying report or forged suggestion proceed to the censure of any He shall never be in danger of being mis-informed through untrue depositions but he shall alwayes proceed upon certain knowledg in passing of his own sentence upon any 5. This judgement shall be open
Law of Nature only in generall prescribes what is to be done or avoided not descending to particulars now all being not able from those generall principles to deduce that which is to be practised in particular cases which admit of innumerable variations according to circumstances Positive Lawes for the good of subjects are necessarily to be suted to the condition of every Common-wealth Nor can it justly be alledged by any that Dominion may be committed as well to men alone as to Lawes for the Law is the voice of God being a deduction from the Law of nature whereas a man is a servant of affections and apt to be byass'd by hatred anger fear friendship foolish pity by reason whereof It is as a learned man once said easier for one wise man to make then for many to pronounce law It was a wise speech of Solon who said That only that Common wealth could bee safe where the people obey'd the Magistrate and the Magistrates the Lawes L. 4. de leg And of Plato who said That City cannot be far from ruin where the Lawes are not above the Magistrate but the Magistrate above the Lawes And if against this it should be argued that the Law must needs be defective speaks generally and cannot come up to sundry contingent and speciall cases and circumstances which it cannot fore-see and determine I answer Let consciencious prudence supply the forefaid unavoidable defects and that wee may not set the Magistrate and Law at variance let the Law have power to hinder the Magistrate from transgressing by the force of affection and let the Magistrate have power with rationall and religious regard of circumstances to explain and apply the Law this power of the Magistrate serving to make an happy temperature of jus and aequum strict justice and Christian equity and being as necessary as it is for a Physician to have one eye to the rules of his Art and another to the condition of his Patient not suffering himself so to be bound up by the precepts of the former as by laying aside his own prudence to indanger the life of the later And that God hath given to the Magistrate this Legislative power is most evident in regard dominion without such a power would be in vain and never obtain its end either in the advancing of godliness or the publike peace Good Laws made and executed Num. 11.16 1 Sam. 10.6 being the direct means to promote both As also in regard God hath given the Magistrate the prudence and power requisite to the making of Lawes and all the Commands given by God to people of being obedient would be void and to no purpose unlesse the Magistrate might impose Laws And yet he must remember that the matter of his Laws must be possible els they cannor obtain their end profitable also to the Common-wealth just or righteous for els they destroy their end nor can that be said to be a Law but rather anomie or a breach of the Law which commands any thing against Gods Law 2. The power and dominion here spoken of consists in administrando Jurisdictionem by way of execution or administring of justice to the people according to the forementioned good Laws A Law without execution is neither of force nor fruit Miserable is that Common-wealth Omnia judicia aut distrabendarum controversiarum aut puniendorum maleficiorum caus◠reperta sunt Cic. pro Cecin whose manners have brought their Laws under their power and miserably confin'd and nail'd them to the pillar This Jurisdiction or execution of the Laws is twofold The first is seen in judgements or the determinations of Civill Controversies between parties according to the rules of the Law that this is part of the Magistrates power is evident 1. From Gods Ordination and Command Prov. 8.15 By me Kings reign and Princes decree justice How long will ye judge unjustly c doe justice to the afflicted and needy c. Psal 82.3 and Jer. 22.2 O King of Judah that sittest upon the throne thou and thy servants execute yet judgement and righteousnesse deliver the spoiled c. and Chap. 21.12 Oh yee house of David execute judgement in the morning 2. From the direction which God gives to people to seek judgement at the hand of the Magistrate Exod. 22.9 for all manner of trespasse whether it for Ox for Asse for Sheep for Rayment or for any manner of lost thing which another challengeth c. the cause of both parties shall come before the Judges and whom the Judges shall condemn c. And Deut. 19.17 Both the men between whom the controversie is shall stand before the Lord before the Priests and the Judges 3. From the use and necessity of Judgments 1 Truth often lyeth in the bottome and falshood lurks in corners A prudent Magistrate brings both to the light the one because it seeks it the other because it shuns it 2. Good men by reason of their fewnesse weaknesse and meeknesse are often great sufferers and the wicked are numerous potent and oppressive The publike judgement of the Magistrate is in this case to the former a hiding place from the winde Isa 32.2 and as a winde to scatter the later Prov. 20.8 And without these publike judgements what would places be but as mountains of prey dens of wilde beasts and habitations fitter for Cyclops than Christians God hath not by grace given to any a right in anothers estate nor taken away from any an orderly and regular love of his own welfare and nature in the best dictates and desires and the God of Nature by these publike judgements hath granted helps for self-preservation from injury and oppression Onely it must be here heeded that these suits and iudgments be not transacted unduely either by the judged or the judges 1. By the Judged they must not desire judgments out of envy revenge covetousness or a desire of contending 2. The matter about which judgement is desired must not be slight and frivolous 3. The remedy of the Law must not be desired till after patient waiting and Christian endeavours to compound differences and to procure an amicable reconcilement Sic certent causae ut non certent pectora Zec. 7.9.8 16. Judex q. jus dicens Var. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. The parties who differ must not manage their contestation with bitter and unchristian animosities railings briberies false accusations c. 5. The end of desiring judgments must not be the undoing or defaming of our adversary but the preserving of our selves and the administration of justice the welfare of others 2. The Judges must not wrongfully transact these judgments they must give every one his due Deut 16.20 Justice Justice or that which is altogether just shalt thou do and chap. 1.16 Moses saith he charged the Judges to hear the causes between their brethren to judge righteously between every man and his brother Jerem. 21.12 Execute judgement in the morning Justice is the soul of